Seventh-day Adventists in Time of War.

Seventh-day Adventists in Time of War

preface, also experience on page 232).
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Seventh-day Adventist boy decorated for
bravery by the French government, a sym-bol
of a large number of our youth who
rendered equally as heroic service (see

SEVENTH-DAY ADVENTISTS
IN TIME OF WAR
by
FRANCIS MC LELLAN WILCOX
Editor
Review and Herald
•
"Render therefore unto Caesar the things
which are Caesar's; and unto God the
things that are God's?' Matthew 22:2r.
•
REVIEW AND HERALD PUBLISHING ASSN.
TAKOMA PARK, WASHINGTON, D.C.
PEEKSKILL, N.Y. SOUTH BEND, IND.
MINTED Di THE U.S.A.

Copyright, 1936, by the
Review and Herald Publishing Association

THE DEDICATION
To the Christian veterans of the great
World War who, in harmony with the
instructions of our divine Master, sought
faithfully and conscientiously to render
((unto Caesar the things which are
Caesar's; and unto God the things that
are God's," and to others in coming days
who shall follow in their steps, this
volume is respectfully dedicated.

CONTENTS
THE AUTHOR'S PREFACE . 13
SEVENTH-DAY ADVENTISTS, THEIR ORIGIN, PROGRESS, AND PRIN-CIPLES.
. . . . . . . 15
Beginning of the Movement—Work of Evangelism—Welfare
Work—General Statistics—Fundamental Beliefs—Action of
General Conference on Noncombatancy
THE CHRISTIAN AND CIVIL GOVERNMENT . . 25
Subject to the Higher Powers—Duty to God First and Para-mount—
The Christian's Relation to Earthly Government—
Limits of the Authority of Human Government—Render to
God and to Caesar the Honor Belonging to Each—Caesar Deals
With Civil Not Spiritual Matters—Loyalty to Government—
Bible Examples of Loyalty to God and to Caesar—Obey God
Rather Than Men
THE DIVINE LAW AND HUMAN REQUIREMENTS . 35
Seven Reasons Why Seventh-day Adventists Cannot Engage in
War—Should Christians Bear Arms?—Soldiers Recognize That
War is Unchristian—The Character of Christ's Kingdom—
Peter Ordered to Put Up His Sword—God Demands Supreme
Love—Paul's Instruction to Titus—Counsel From the Spirit of
Prophecy
RECOGNIZED AS NONCOMBATANTS IN AMERICAN CIVIL WAR 55
Letters to the Governors of Michigan, Wisconsin, Illinois,
Pennsylvania, and Their Replies—Statement From I. N. An-drews—
Letters From the War Department at Washington, D.C.
DELIVERANCE IN ANSWER TO PRAYER . 67
Loss of Life and Suffering Entailed by War—Distress of Na-tion—
Embarrassment of Church—Appointment of Season of
Prayer by General Conference Committee—Petition to Heaven
That God Would Hold in Check the Winds of War in Ful-fillment
of Revelation 7:3—God Answers the Prayer of His
Children—The Conflict Brought to a Speedy Conclusion
NATIONS ENGAGED IN THE WORLD WAR . • • • 75
Sudden and Unexpected Outbreak of Hostilities—Graphic De-scription
of London Editor—War Declarations by Various Na-tions
of the World With Date of Same
9

10 IN TIME OF WAR
AMERICAN REGISTRATION AND DRAFT IN THE WORLD WAR . 81
Editorial Note—Law of Registration—The Draft—Necessity
of Every Man's Registering—None Exempted Because of Physi-cal
Condition—Penalty for Not Complying With Law—Num-ber
of Men in Country of Prescribed Ages—Official Rulings
Concerning the Draft—War Brides—Should the Young Soldier
Marry?—Compiled Rulings of the War Department—Im-portant
Changes in Draft Rules—Secretary of War Can Revoke
Exemptions—Extending the Draft Age
EXEMPTION IN THE WORLD WAR FOR THOSE OF NONCOMBATANT
FAITH • 107
How the Exemption Provision Is Worked Out—Pronounce-ment
by Seventh-day Adventists of United States Concerning
Bearing of Arms—Information Regarding Exemption From
Draft Duty—Information and Instructions for Persons Regis-tered—
Instructions for Noncombatants—Assignment of Objec-tors
to Various Lines of Work—Noncombatant Certificate—
Instructions of War Department to Civil Authorities—Mode of
Procedure in Presenting Claims for Noncombatant Service
FOOD CONSERVATION AND PREPARING YOUNG MEN FOR NON-COMBATANT
SERVICE • 135
War Demoralizes Commerce and Lessens Food Production—
Church Authorities Cooperate in Conserving Food—Midsum-mer
Council of the General Conference Committee—Promote
Food Conservation in Periodicals of the Denomination—Work
for the Spiritual Interests of Young Men in Camps—Personnel
of War Service Commission—Nurses' Training in First-Aid
Work—Resolutions of Loyalty and Service—Loma Linda In-stitute
of Wartime Nursing
OPERATION OF EXEMPTION PROVISIONS IN NORTH AMERICA • 147
Experiences of Seventh-day Adventists Drafted Into Service—
Statement by Pastor C. S. Longacre—Sabbath Rulings in Army
Camps—Statements by Commanders at Camp Lewis, Camp
Kearney, Camp Sherman, Camp Devens, Camp Funston, Camp
Zachary Taylor, Camp Pike, Camp Las Casas, and Others—A
Considerate Government—Difficulties of Procedure—Govern-ment
Work on Farms—Board Adjudges Sincerity—Furloughed
in Groups—Respecting Sincere Scruples
IN TRAINING CAMP AND ON BATTLEFIELD • 161
Experiences of American Youth—God Is Able to Save—God
Heard and Answered—Treading Unknown Paths—Learning
by Experience—God Guides a Young Sabbathkeeper—Letter

CONTENTS 11
From W. H. Branson to I. H. Evans—True Under Ridicule—
Finding God on the Battlefield—The Power of the Message—
Man Proposes, God Disposes—Considerately Treated—Secured
Exemption Without Difficulty—Divine Intervention—A Profit-able
Experience—An Old Soldier's Story—Noncombatant Serv-ice
Under Difficulties—Value of Previous Training—The Way
Providentially Prepared—Proving God's Promises—Christ a
Present Help in Trouble—Service in No Man's Land
CHURCH INSTRUCTION TO ITS MEMBERS . 233
Keeping Up Christian Morals—An Open Letter to Young Men
in Camp and Field—Our President, His Trials and Perplex-ities—
Our Young Men Not Moral Cowards—Sabbath Work
in Noncombatant Service—War Hospital Service—Appeal to
Our Young Men—Home Letters to Soldier Boys
EXEMPTION FROM BEARING ARMS IN GREAT BRITAIN • . 253
Queen Victoria's Royal Edict—Pronouncement of British Union
Conference on Noncombatancy—Statement by Pastor W. T.
Bartlett—How the Exemption Law Worked in Great Britain
—Later Pronouncement of British Union Conference
IN PRISON FOR CHRIST'S SAKE . 271
Experiences of English Youth—Granted Civilian Work—
Prayers of Church Answered—Crucial Tests of Faith—Loyalty
to Principle Recognized—How God Intervened—Standing
Alone as Did Elijah—"Keep Clean, My Boy"
MILITARY SERVICE IN AUSTRALIA AND NEW ZEALAND . . 297
Pronouncement of Australasian Union Conference on Noncom-batancy—
Adventists and the Defense Act—Granted Exemption
by Australian Government—Establishing Noncombatant Status
in New Zealand—Address of Pastor W. H. Pascoe Before Gov-ernment
Officials—Sabbath Exemption for Adventist Soldiers
in New Zealand—Recognized as Noncombatants in New
Zealand—Operation of Noncombatant Law in Australasia—
Statement by Pastor A. W. Anderson
SOUTH AFRICA IN WAR DAYS . • 315
Defense Force Act—Letter of Brigadier ▪ General Brink to
Pastor J. W. MacNeil—Experience of South African Soldier
in Sabbathkeeping
CANADA EXEMPTS NONCOMBATANTS . . 325
The Military Service Act—Militia Defense Act—Declaration
of Noncombatancy by Seventh-day Adventists in 1'911—Pro-nouncement
of Noncombatancy by Canadian Union Conference

12 IN TIME OF WAR
in 1933--Classification of Conscientious Objectors—Preparation
for Times of Crisis—Attitude of Youth Toward Military
Officers—Sabbathkeeping Illustrated—Securing Sabbath Ex-emption
THE NONCOMBATANT IN CONTINENTAL EUROPE . 343
Our European Brethren- and Noncombatancy—Statement by
Pastor W. A. Spicer—The Storm Broke—Declaration of Prin-ciples—
For the Information of Our People—Recognition of
Loyalty—Experience of a German Soldier—A Good Answer—
Special Grace in Trial
UNDER IRON MILITARY RULE . 365
Experience in Argentina—In Prison for Christ's Sake—Con-scious
of Christ's Presence—Subjected to Severe Punishment—
Examined as to Sanity—Imprisoned With Criminals—Liberty
at Last
PREPARING FOR THE FUTURE . 381
Our Youth in Time of War—They Will Face Trying Situa-tions—
Rendering Faithful and Efficient Service—Securing Sab-bath
Privileges—Divine Origin of the Sabbath—Preparation
for Noncombatant Service—Lines of Noncombatant Service—
Medical Service and Sabbath Observance—How to Secure
Training
CHURCH PRONOUNCEMENTS AGAINST WAR . . 397
Antiwar Sentiment Previous to 1914—Changed Sentiments of
Preachers and Churches—Official Pronouncements by Protes-tant
Churches—The Baptist Church—The Methodist Episcopal
Church—The Congregational Church—Disciples of Christ—
Protestant Episcopal Church—Presbyterian Church—Society of
Friends—Statements From Prominent Leaders

THE AUTHOR'S PREFACE
IN answer to many requests, this book has been prepared
and is now given to the public. The author claims for his
production but little originality. In large part the book is
a compilation from the literature of the Seventh-day Ad-ventist
Church, showing the teaching and practice of the
denomination through the years relative to engaging in
warfare or the bearing of arms.
Suffice it to say that the teaching of the church is that of
noncombatancy. This was illustrated by the members of the
church called to the colors of their countries in the days of
the American Civil War, and during the years of the World
War, particularly in the United States, Canada, England,
South Africa, and Australasia.
Full credit is given for all quotations from denomina-tional
books and periodicals, and to several writers who
have contributed original matter to the volume.
The experiences of war veterans will be found particu-larly
interesting, demonstrating, as these experiences do, the
marked manner in which God cared for His children and
so shaped circumstances that they were able to be true to
their conscientious convictions, not only in the observance
of the sixth commandment, but in the observance of the
fourth commandment as well. It is believed that these ex-periences
will be of practical benefit to others who may be
called into service in years to come. As some desired their
statement to appear without credit, it was deemed best to
publish all in this form.
In order to compass the contents of this book within as
brief space as consistent, we have purposely avoided the
use of illustrations, with one exception. The frontispiece
is the picture of a Seventh-day Adventist boy who engaged
in overseas service in connection with the hospital corps.
13

14 IN TIME OF WAR
For conspicuous bravery under enemy fire in succoring the
wounded he was decorated by the French government.
We print his picture because he represents a large class
of Seventh-day Adventist youth who exhibited in hours of
danger the same heroic bravery and who rendered to their
government and to suffering humanity the same loyal, effi-cient
service. The youth of our church demonStrated on
many occasions and in numberless instances that their con-scientious
convictions against taking the lives of their fel-low
men did not spring from cowardice, but from their
recognition of and regard for the divine law. They sought
in all good conscience, in harmony with the instructions
of their divine Master, to render "unto Caesar the things
which are Caesar's; and unto God the things that are
God's."
The author desires to express his indebtedness to W. A.
Spicer, C. S. Longacre, A. W. Peterson, W. E. Nelson,
C. L. Bond, H. J. Detwiler, and F. A. Coffin for reading
the manuscript and for valuable suggestions.
The book is sent forth with an earnest prayer that it
may be of help, in days of stress and storm, to those who are
troubled as to the service they should render to God and the
service they should render to the civil government.
F. M. W.

SEVENTH-DAY ADVENTISTS -THEIR
ORIGIN, PROGRESS, AND PRINCIPLES

SEVENTH-DAY ADVENTISTS -THEIR
ORIGIN, PROGRESS, AND PRINCIPLES
NEARLY a century ago a nucleus of devout; sincere
ChriStians- gave earnest, prayerful study to the word of
God in its relation to the times in Whith they lived. That
study" proved to their definite satisfaction that they were
living in the closing days of earth's history, that soon Christ
the Lord would come to take His children home, as He
promised in John 4:1-3 ; that conditions in the physical
world, the social world, the industrial world, the world of
politics and diplomacy, the world of religion, were signs in
fulfillment of the prophetic word, indicating that Christ's
coming was near.
They found further, as a result of their study of the
Scriptures, that immediately preceding the second coming
of, Christ there would go to the world a message heralding
that mighty event, that that message would be one of refor-mation
calling men back to the fundamental truths of God's
word. As a part of that message the claims of the law of
ten commandments would be emphasized, particular stress
being placed upon, the fourth commandment of that law,
which requires the observance of the seventh day as the
Sabbath. This message, they believed, had been foretold
in the word of God, particularly in the words of Christ:
"This gospel of the kingdom shall be preached in all the
world for a witness unto all nations; and then shall the
end come;' and in the fourteenth chapter of Revelation, as
symbolized by the three angels proclaiming the hour of
God's judgment and other kindred truths to every nation,
kindred, tongue, and people.
This message, comprehensive in its character, would
possess two outstanding characteristics, namely, the procla-mation
of the second advent of Christ and the reformation
2 17

18 IN TIME OF WAR
regarding the Sabbath of the Lord. Consequently these
Christian students of nearly a century ago took the name
"Seventh-day Adventists," which represented these two
great characteristics of the message they bore.
With the years this small beginning has grown into a
mighty movement, small in comparison with some of the
great religious denominations of the present day, but mani-festing
an aggressive, evangelizing impetus in much greater
proportion than its membership would naturally warrant.
This movement has gone out to the nations of men. There
is hardly a country in the world that has not felt the force
of its impact. In almost every land godly men and women
have responded to its demands. This work has been car-ried
forward in four great divisions, namely, evangelistic,
publishing, educational, and medical.
THE WORK OF EVANGELISM
Seventh-day Adventists believe that to them, in common
with other evangelical Christians, there has been committed
the gospel commission. This commission is found in the
command of Christ: "Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you : and, lo, I am with you
alway, even unto the end of the world."
While the church believes in the employment of mate-rial
means in medical ministry, in education, in the issuing
of publications, they believe that all of these agencies should
be used for the accomplishment of one end,—the salvation
of souls. An intensive evangelistic campaign is carried for-ward
by the church, both in the homeland and in fields afar.
Mission stations have been established and missionaries are
supported at the present time in practically every country
in the world. The Oriental philosophies of China, Japan,
and other Eastern countries have felt this impact, and thou-sands
have been won to the cross of Christ. The heathen

ORIGIN, PROGRESS, AND PRINCIPLES 19
jungles of interior Africa have been penetrated, and every
year is witnessing the conversion of thousands of aborigines
from their heathen, primitive state to be followers of Christ
the Lord. To the various countries of South America and
the islands of the sea, and to the great centers of civilization
in Europe, this work of evangelism has gone forward.
WELFARE WORK
Seventh-day Adventists have not been content with min-istering
to the spiritual needs of the people alone, but have
been active in succoring the poor and needy, in raising up
the fallen, in reclaiming the outcasts, believing that as this
was a part of the work that Christ did when He was here
on earth, so it properly belongs to His church today. In
many great centers of population the ministry to the poor
and downtrodden has been carried forward. Through
Seventh-day Adventists' welfare work, penny-a-dish cafe-terias
and soup kitchens are operated in scores of centers to
help the poor. Many women and girls out of employment
have been provided with shelter.
The amounts invested in the various institutions of the
denomination aggregate a sum exceeding $54,000,000. The
work of the church is thoroughly organized. In the year
1936, there were 547 divisional, regional, and local con-ferences
conducting work in more than 353 countries and
islands, employing over 573 languages and dialects.
Unlike the large majority of their sister churches, the
believers in this movement have espoused an unpopular
cause. The observance of another day has placed them in
a class by themselves among Christian people. This has
entailed upon them great embarrassment in business oper-ations,
and placed them at a disadvantage in all temporal
matters. They have felt, however, that as a matter of con-science
they must observe as the Sabbath the day enjoined
in the law of God. This observance has not been on
their part a matter of caprice or a desire to make them-

20 IN TIME OF WAR
selves a gazingstock, but is rather a matter of conscien-tious
duty.
For a more detailed and specific statement as to the
religious belief of Seventh-day Adventists, the reader is
referred to the following paragraphs, in which this belief
is concisely and comprehensively set forth:
FUNDAMENTAL BELIEFS OF SEVENTH-DAY
ADVENTISTS *
Seventh-day Adventists hold certain fundamental beliefs, the principal
features of which, together with a portion of the Scriptural references
upon which they are based, may be summarized as follows:
1. That the Holy Scriptures of the Old and New Testaments were
given by inspiration of God, contain an all-sufficient revelation of His will to
men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17.
2. That the Godhead, or Trinity, consists of the Eternal Father, a
personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite
in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father,
through whom all things were created and through whom the salvation
of the redeemed hosts will be accomplished; the Holy Spirit, the third
person of the Godhead, the great regenerating power in the work of
redemption. Matt. 28:19.
3. That Jesus Christ is very God, being of the same nature and essence
as the Eternal Father. While retaining His divine nature He took upon
Himself the nature of the human family, lived on the earth as a man,
exemplified in His life as our Example the principles of righteousness,
attested His relationship to God by many mighty miracles, died for our
sins on the cross, was raised from the dead, and ascended to the Father,
where He ever lives to make intercession for us. John 1:1, 14; Heb.
2:9-18; 8:1, 2; 4:14-16; 7:25.
4. That every person in order to obtain salvation must experience the
new birth; that this comprises an entire transformation of life and char-acter
by the re-creative power of God through faith in the Lord Jesus
Christ. John 3:16; Matt. 18:3; Acts 2 :37-39.
5. That baptism is an ordinance of the Christian church and should
follow repentance and forgiveness of sins. By its observance, faith is shown
in the death, burial, and resurrection of Christ. That the proper form
of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33.
6. That the will of God as it relates to moral conduct is comprehended
in His law of ten commandments ; that these are great moral, unchangeable
precepts, binding upon all men, in every age. Ex. 20:1-17.
7. That the fourth commandment of this unchangeable law requires
the observance of the seventh-day Sabbath. This holy institution is at the
*Seventh-day Adventist Year Book, 1936,

same time a memorial of creation and a sign of sanctification, a sign of
the believer's rest from his own works of sin, and his entrance into the
rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3;
Ex. 20:8-11; 31:12-17; Heb. 4:1-10.
8. That the law of ten commandments points out sin, the penalty of
which is death. The law cannot save the transgressor from his sin, nor
impart power to keep him from sinning. In infinite love and mercy, God
provides a way whereby this may be done. He furnishes a substitute,
even Christ the Righteous One, to die in man's stead, making "Him to
be sin for us, who knew no sin; that we might be made the righteousness
of God in Him." 2 Cor. 5:21. That one is justified, not by obedience
to the law, but by the grace that is in Christ Jesus. By accepting Christ,
man is reconciled to God; justified by His blood for the sins of the past,
and saved from the power of sin by His indwelling life. Thus the gospel
becomes "the power of God unto salvation to every one that believeth."
This experience is wrought by the divine agency of the Holy Spirit, who
convinces of sin and leads to the Sin Bearer, inducting the believer into the
new-covenant relationship, where the law of God is written on his heart,
and through the enabling power of the indwelling Christ, his life is brought
into conformity to the divine precepts. The honor and merit of this won-derful
transformation belong wholly to Christ. 1 John 3:4; Rom. 7:7;
3:20; Eph. 2:8-10; 1 John 2:1, 2; Rom. 5:8-10; Gal. 2:20; Eph. 3:17;
Heb. 8:8-12.
9. That God "only hath immortality." 1 Tim. 6:15. Mortal man
possesses a nature inherently sinful and dying. Eternal life is the gift
of God through faith in Christ. Rom. 6:23. "He that hath the Son
hath life." 1 John 5:12. Immortality is bestowed upon the righteous at
the second coming of Christ, when the righteous dead are raised from
the grave and the living righteous translated to meet the Lord. Then
it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55.
10. That the condition of man in death is one of unconsciousness.
That all men, good and evil alike, remain in the grave from death to
the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29.
11. That there shall be a resurrection both of the just and of the unjust.
The resurrection of the just will take place at the second coming of Christ;
the, resurrection of the unjust will take place a thousand years later, at the
close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10.
12. That the finally impenitent, including Satan, the author of sin,
will, by the fires of the last day, be reduced to a state of nonexistence,
becoming as though they had not been, thus purging God's universe of
sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16.
13. That no prophetic period is given in the Bible to reach to the
second advent, but that the longest one, the 2300 days of Daniel 8:14,
terminated in 1844, and brought us to an event called the cleansing of the
sanctuary.
14. That the true sanctuary, of which the tabernacle on earth was a
type, is the temple of God in heaven, of which Paul speaks in Hebrews

22 IN TIME OF WAR
8 and onward, and of which the Lord Jesus, as our great High Priest,
is minister ; and that the priestly work of our Lord is the antitype of the
work of the Jewish priests of the former dispensation ; that this heavenly
sanctuary is the one to be cleansed at the end of the 2300 days of Daniel
8:14; its cleansing being, as in the type, a work of judgment, beginning
with the entrance of Christ as the High Priest upon the judgment phase
of His ministry in the heavenly sanctuary foreshadowed in the earthly
service of cleansing the sanctuary on the Day of Atonement. This work
of judgment in the heavenly sanctuary began in 1844. Its completion
will close human probation.
15. That God, in the time of the judgment and in accordance with His
uniform dealing with the human family in warning them of coming
events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclama-tion
of the approach of the second advent of Christ; that this work is
symbolized by the three angels of Revelation 14; and that their threefold
message brings to view a work of reform to prepare a people to meet Him
at His coming.
16. That the time of the cleansing of the sanctuary, synchronizing
with the period of the proclamation of the message of Revelation 14, is
a time of investigative judgment, first with reference to the dead, and
secondly, with reference to the living. This investigative judgment deter-mines
who of the myriads sleeping in the dust of the earth are worthy of
a part in the first resurrection, and who of its living multitudes are worthy
of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7 ; Luke 20:35.
17, That the followers of Christ should be a godly people, not adopt-ing
the unholy maxims nor conforming to the unrighteous ways of the
world, not loving its sinful pleasures nor countenancing its follies. That
the believer should recognize his body as the temple of the Holy Spirit,
and that therefore he should clothe that body in neat, modest, dignified
apparel. Further, that in eating and drinking and in his entire course of
conduct he should shape his life as becometh a follower of the meek and
lowly Master. Thus the believer will be led to abstain from all intoxi-cating
drinks, tobacco, and other narcotics, and the avoidance of every
body and soul defiling habit and practice. 1 Cor. 3:16, 17; 9:25 ; 10:31;
1 Tim. 2:9, 10; 1 John 2:6.
18. That the divine principle of tithes and offerings for the support
of the gospel is an acknowledgment of God's ownership in our lives, and that
we are stewards who must render account to Him of all that He has com-mitted
to our possession. Lev. 27 :30 ; Mal. 3 :8-12 ; Matt. 23:23; 1 Cor.
9:9-14; 2 Cor. 9:6-15.
19. That God has placed in His church the gifts of the Holy Spirit,
as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts
operate in harmony with the divine principles of the Bible, and are given
for the perfecting of the saints, the work of the ministry, the edifying of
the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7.
20. That the second coming of Christ is the great hope of the church,
the grand climax of the gospel and plan of salvation. His coming will

be literal, personal, and visible. Many important events- will be associated
with His return, such as the resurrection of the dead, the destruction of
the wicked, the purification of the earth, the reward of the righteous, the
establishment of His everlasting kingdom. The almost complete fulfill-ment
of various lines of prophecy, particularly those found in the books
of Daniel and the Revelation, with existing conditions in the physical,
social, industrial, political, and religious worlds, indicates that Christ's
coming "is near, even at the doors." The exact time of that event has not
been foretold. Believers are exhorted to be ready, for "in such an hour
as ye think not, the Son of man" will be revealed. Luke 21:25-27 ;
17:26-30; John 14:1-3 ; Acts 1:9-11; Rev. 1:7 ; Heb. 9:28 ; James 5:1-8;
Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44.
21. That the millennial reign of Christ covers the period between
the first and the second resurrections, during which time the saints of all -
ages will live with their blessed Redeemer in heaven. At the end of the
millennium, the Holy City with all the saints will descend to the earth.
The wicked, raised in the second resurrection, will go up on the breadth
of the earth with Satan at their head to compass the camp of the saints,
when fire will come down from God out of heaven and devour them.
In the conflagration which destroys Satan and his host, the earth itself
will be regenerated and cleansed from the effects of the curse. Thus the
universe of God will be purified from the foul blot of sin. Rev. 20; Zech.
14:1-4; 2 Peter 3:7-10.
22. That God will make all things new. The earth, restored to its
pristine beauty, will become forever the abode of the saints of the Lord.
The promise to Abraham, that through Christ he and his seed should
possess the earth throughout the endless ages of eternity, will be fulfilled.
The kingdom and dominion and the greatness of the kingdom under the
whole heaven will be given to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom, and all dominions shall serve
and obey Him. Christ, the Lord, will reign supreme and every creature
which is in heaven and on the earth and under the earth, and such as are
in the sea, will ascribe blessing and honor and glory and power unto Him
that sitteth upon the throne and unto the Lamb forever and ever. Gen.
13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isa. 35 ; Rev. 21:1-7;
Dan. 7 :27 ; Rev. 5 :13.
(Excerpts from) REPORT OF THE THIRD ANNUAL
SESSION OF THE GENERAL CONFERENCE
OF SEVENTH-DAY ADVENTISTS *
OUR VIEWS OF WAR
Resolved, That we acknowledge the pamphlet entitled, "Extracts From
the Publications of Seventh-day Adventists Setting Forth Their Views of
the Sinfulness of War," as a truthful representation of the views held by
us from the beginning of our existence as a people, relative to bearing arms.
* From the Review and Herald, May 23, i865.

24 IN TIME OF ,WAIF
OUR DUTY TO THE GOVERNMENT
Resolved, That we recognize civil government as ordained of God,
that order, justice, and quiet may be maintained in the land; and that the
people of God may lead quiet and peaceable lives in all godliness and
honesty. In accordance with this fact we acknowledge the justice of ren-dering
tribute, custom, honor, and reverence to the civil power, as en-joined
in the New Testament. While we thus cheerfully render to Caesar
the things which the Scriptures show to be his, we are compelled to decline
all participation in acts of war and bloodshed as being inconsistent with
the duties enjoined upon us by our divine Master toward our enemies and
toward all mankind.
Resolved, That this Conference request the Executive Committee of
the General Conference to prepare an article for publication, setting forth
our view of the teaching of the Scriptures on the subject of war.

THE CHRISTIAN AND CIVIL
GOVERNMENT

THE CHRISTIAN AND CIVIL
GOVERNMENT
SEVENTH-DAY ADVENTISTS throughout their history have
been earnest advocates of the principles of civil and reli-gious
liberty, principles upon which the great American
Republic and certain other governments were founded. The
church has believed and taught that the first and highest
duty of the Christian is embraced in his relationship to
God; that he should also, in the words of the apostle Paul,
be subject unto the "powers that be,"—that is, the civil
government,--and that he will perform his obligations to
the civil government, not because of fear, but "for con-science'
sake." Rom. 13:1-5. This dual relationship is
concisely expressed in the following editorial, which ap-peared
in the Review and Herald, the general church paper
of Seventh-day Adventists, July 26, 1923
SUBJECT TO THE HIGHER POWERS
The Christian who renders to all their dues, will live a
life of loyalty to the government under which he lives. He
will pay his taxes, not unwillingly or grudgingly, but gladly
and gratefully, in return for the protection which the gov-ernment
affords in the preservation of life and property.
He will seek to obey the laws of his country, even though
he sees wherein by side-stepping he could add to his own
profit. He will not bring into the country dutiable articles
without paying the proper tax. He will not violate the
traffic regulations, which are made for the protection of the
general public. He will not kindle camping fires when he
knows it will endanger the public property, and when the
laws of his state or country strictly prohibit them. He will
be careful to extinguish fires which the law does not pro-hibit.
We speak of these only as examples of the thousand
and one requirements enacted for the regulation of society.
27

28 IN TIME OF WAR
DUTY TO GOD FIRST AND PARAMOUNT
It goes without saying that the Christian will obey no
human requirement which leads him to violate the law of
God. The government of God is paramount. The require-ments
of God come first. This has been attested through the
centuries by the loyal martyrs who have gone to the stake
rather than compromise their conscientious convictions.
But if the citizen is loyal and faithful to his government
in those questions pertaining to civil life, if in harmony
with the exhortation of the prophet he seeks the good of
the city in which he lives, if by his godly life of devotion
to the service of God and the good of humanity he has
demonstrated his kindly spirit toward all men, and proved
by a life of soberness and quietness that he is not an agitator
nor a revolutionist, this experience will commend him to
the kindly consideration of even his enemies, and will go
a long way toward helping him in the hour of dire need.
THE CHRISTIAN'S RELATION TO EARTHLY
GOVERNMENT *
In the crisis hour which awaits the church there will
be witnessed a deadly conflict between the commandments
of God and the laws of earthly government. How shall the
Christian relate himself to this clash of opposing principles?
What relation shall he sustain to his government?
The duty of the Christian toward the government under
which he lives is made clear in Holy 'Writ:
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God." Rom.
13:1, 2.
LIMITS OF THE AUTHORITY OF HUMAN GOVERNMENTS
With what authority has God invested civil govern-ment?
It is inconceivable that He should have bestowed
upon it unlimited power. That would be to make earthly
" F. M. Wilcox, in "The Coming Crisis," pp. 28-32.

THE CHRISTIAN AND CIVIL GOVERNMENT 29
government, to the extent of human capability, equal to the
government of God. It *would be to place God's work in
the earth, His gospel, His church, the affairs of mankind,
physically, socially, civilly, and spiritually, under the con-trol
of human government, without reference to its attitude
toward the principles and problems involved. This we
cannot believe the great Ruler of the universe would do.
We are therefore forced to the conclusion that the juris-diction
of human government is limited to the sphere of
civil relations, to the decision of questions governing the
relation of man to his fellow men. There is a sphere—the
personal- relation of man to his Maker—into which civil
government has no God-given or Heaven-ordained right
to intrude.
GOD AND CAESAR
Christ clearly recognized and taught this dividing line
separating the authority of civil government from the sphere
of spiritual relations. To some who came to Him inquiring
if it was right to pay tribute to Caesar, or civil government,
the Master, after calling attention to the fact that they were
recognizing Caesar's government by using Caesar's coinage,
replied, "Render therefore unto Caesar the things which
are Caesar's; and unto God the things that are God's."
(See Matt. 22:16-21.)
There is a sphere in which Caesar may operate. In the
field of civil relations he may range freely. He should be
a terror to evil works, "a revenger to execute wrath upon
him that doeth evil." In this he is "the minister of God,"
and should be loyally supported with tribute, the Christian
being subject to these civil enactments, "not only for wrath,
but also for conscience' sake." Rom. 13 :3-6.
The Christian is to "render therefore to all their dues :
tribute to whom tribute is due; custom to whom custom;
fear to whom fear; honor to whom honor. Owe no man
anything, but to love one another: for he that loveth another

30 IN TIME OF WAR
hath fulfilled the law." Rom. 13:7, 8. The apostle then
proceeds to quote in substance the last five commandments,
which define the civil relations of man. He makes no
quotation from the first table of the law, because the first
four commandments pertain to the relations of man to God,
and belong alone to the sphere of God's government and
jurisdiction. Into this sphere, as we have said, civil govern-ment
has no right to enter.
CIVIL, NOT SPIRITUAL, JURISDICTION
Nor does it belong to the sphere of civil government to
deal with the second table of the law in the spiritual sig-nificance
of the commandments of that table. This field
belongs alone to God. With the civil relationship defined
in the last six commandments, the civil government may
take account. The government has a right to punish the
murderer, the adulterer, the thief, not because they have
done a moral wrong, but because they have violated the
law of civil rights. The government can deal with overt
acts only. God, however, looks beneath the overt act, and
takes account of the thoughts of the heart, of the motives
and purposes of the life. In His estimate, the man who
hates his brother, even if he commits no overt act, is a
murderer. i John 3 :15. The lustful man likewise violates
the law of God, even though outwardly he may not offend
against the law of chastity. Matt. 5 :28.
LOYALTY TO GOVERNMENT
In an evil hour, either consciously or unconsciously,
civil government oversteps the bounds God has set for it,
and seeks to regulate or control the personal spiritual rela-tions
which exist between man and his Maker. What
should be the attitude of the Christian toward his govern-ment
under these circumstances?
God is supreme, and His requirements are paramount
to all others. To Him the Christian owes unswerving al-legiance.
One cannot surrender this allegiance at the com-

mand of any human master.' And when the laws of his
government require that he violate the laws of God, he has
no alternative, but must obey God rather than men. Above
any fear he may have of man, who is able to destroy his
body, he is to fear the great God of heaven, who is able to
destroy both soul and body. Matt. 10:28.
The attitude of the Christian should always be that of
loyalty to his government so long as this does not conflict
with his duty to God. How shall he manifest his loyalty
when the laws of his government conflict with the require-ments
of God? He must obey his God, at whatever cost,
but he may at the same time put forth consistent Christian
effort to enlighten the lawmakers as to the principles in-volved.
He may seek to have the law repealed. He may
do this by personal effort, and in union with others, in such
ways as it is lawful to seek relief.
Never can the Christian resort to personal violence in
the accomplishment of his ends. He will not engage in
private brawl, nor will he be found inciting rebellion or
riot. Rather, he must suffer meekly the penalty of the law,
however unjust, until it is repealed, leaving to God the
vindication of his cause. By this course of conduct, and in
this spirit working to redress the wrong, the Christian is
giving the highest proof of his loyalty to government. He
is standing for fundamental principles; and in seeking to
induce his government to confine its activities to that sphere
to which God has justly limited its authority, he is rendering
to it the highest possible service.
NOTABLE BIBLE EXAMPLES
For this undeviating stand for right and principle, the
Christian has authority in notable examples given in the
Sacred Writings. When Daniel was required, on pain of
death, to obey the law of Medo-Persia contrary to the ex-press
command of God, he resolutely refused; and when he
was cast into the den of lions, God wrought for him a won-

32 . • • IN TIME OF WAR -
derful deliverance, thus vindicating him in the noble stand
he had taken. Daniel 6.
A similar experience came to Shadrach, Meshach, and
Abednego in the reign of Nebuchadnezzar. This king
erected on the plain of Dura a great golden image, and
assembled to its dedication the chief men of his extensive
empire. Shadrach, Meshach, and Abednego repaired to
the plain of Dura with the others. With the others they
stood in the presence of the golden image. Thus far they
were willing to obey the law of Nebuchadnezzar. But
when the command was given to bow down and worship
the golden image, these three men refused to obey the royal
edict. They knew it was a direct violation of the law of
God. In the words of the Saviour, they feared not him
who was able to destroy their bodies, but rather the One
who was able to destroy both soul and body.
Because of their stand, they were cast into the burning
fiery furnace, but God vindicated their course by giving
to them a miraculous deliverance. God declared that Neb-uchadnezzar
was His "servant," to execute His judgments
upon the nations. Jer. 25 :9. But when this servant of God
exceeded his proper authority, and sought to legislate in
things pertaining alone to God's jurisdiction, his folly was
rebuked and his pride humbled.
Daniel and the three worthies surely showed greater
loyalty to the governments under which they lived than
did their accusers. Darius and Nebuchadnezzar over-stepped
the bounds set for their authority by Omnipotence.
By their acts they took a course which would inevitably
lead to national ruin, and invite the judgments of Heaven.
In resisting these unjust measures, the servants of God
sought to save their governments from this dire calamity.
Surely they manifested a loyalty to God and a loyalty to
their governments in striking contrast to the conduct of
those who in their lofty claims to patriotism were willing

to put to death men with whom there could be found no
fault except in the allegiance which they gave to their God.
Dan. 6:5.
"Government is never the gainer in the execution of a law that is
manifestly unjust. . . . Conscientious men are not the enemies, but the
friends, of any government but a tyranny. They are its strength, and
not its weakness. Daniel, in Babylon, praying, contrary to the law, was
the true friend and supporter of the government; while those who, in
their pretended zeal for the law and the constitution, would strike down
the good man, were its real enemies. It is only when government tran-scends
its sphere that it comes in conflict with the consciences of men."—
"Moral Science," by James H. Fairchild, p. 179.
OBEY GOD RATHER THAN MEN
Nor are such instances confined alone to the Old Testa-ment
Scriptures. The apostle Peter and his companions
were brought into similar straits. Commanded by ruling
authorities not to teach nor preach in the name of Jesus,
the apostles answered, "We ought to obey God rather than
men." Acts 5:29. God showed His approval by the
mighty power of His Spirit which attended their labors.
Of all men, the Christian should be free from just of-fense.
He should be quiet, orderly, honest, neighborly,
law abiding. Every. relation in life should be regulated by
sincere devotion to God and to his fellow men. He should
love God supremely and his neighbor as himself. Love to
God and love to man—upon these two great principles
hang all the law and the prophets.
3

THE DIVINE LAW AND HUMAN
REQUIREMENTS

THE DIVINE LAW AND HUMAN
REQUIREMENTS
WHAT relation does the Christian sustain to war? In
harmony with his high and holy profession as a follower
of the Prince of Peace, can he engage in the destruction of
his fellow men? • This is a question which has confronted
the members of the Seventh-day Adventist Church through-out
its entire history. From their study of the life and
example of Christ and the teachings of the gospel, they have
been forced to take the position of noncombatants.
Much has appeared in the literature of the denomi-nation
regarding these principles. The general church
paper, the Advent Review and Sabbath Herald, has de-voted
through the years many columns to this discussion.
Statements have also been printed in other papers and in
pamphlet form. From these many articles and statements
we have chosen four as representative of the denominational
position.
The first article of this chapter was printed in the general
church paper during the days of the Civil War. The sec-ond
article, by R. C. Porter, of South Africa, was printed
in pamphlet form and circulated by the members of the
church in that field during the days of the World War.
The third article we quote from Ministry, the official organ
of the Seventh-day Adventist Ministerial Association. And
the fourth article is made up of quotations taken from the
writings of Mrs. E. G. White, a leading and representative
writer.
WHY SEVENTH-DAY ADVENTISTS CANNOT ENGAGE
IN WAR *
i. They could not keep the Lord's holy Sabbath. "The
seventh day is the Sabbath of the Lord thy God: in it thou
* George W. Amadon, in the Review and Herald, March 7, 1865.
37

38 IN TIME OF WAR
shalt not do any work." Ex 20:10. Fighting, as military
men tell us, is the hardest kind of work; and the seventh
day of all days would be the least regarded in the camp
and field.
2. The sixth command of God's moral law reads, "Thou
shalt not kill." To kill is to take life. The soldier by pro-fession
is a practical violator of this precept. But if we
would enter into life, we must "keep the commandments."
Matt. 19:17.
3. "God hath called us to peace;" and "the weapons of
our warfare are not carnal." r Cor. 7:15; z Cor. 10:4.
The gospel permits us to use no weapons but "the sword
of the Spirit."
4. Our kingdom is not of this world. Said Christ to
Pilate, "If My kingdom were of this world, then would
My servants fight." John 18 :36. This is most indisputable
evidence that Christians have nothing to do with carnal
instruments of war.
5. We are commanded to love even our enemies. "But
I say unto you," says the Saviour, "Love your enemies, bless
them that curse you, do good to them that hate you, and
pray for them which despitefully use you and persecute
you." Matt. 5:44. Do we fulfill this command when we
blow out their brains with revolvers, or sever their bodies
with sabers? "If any man have not the Spirit of Christ,
he is none of His." Rom. 8:9.
6. Our work is the same as our Master's, who once said,
"The Son of man is not come to destroy men's lives, but to
save them." Luke 9:56. If God's Spirit sends us to save
men, does not some other spirit send us to destroy them?
Let us know what manner of spirit we are of.
7. The New Testament command is, "Resist not evil:
but whosoever shall smite thee on the right cheek, turn to
him the other also." Matt. 5 :39. That is, we had better
turn the other cheek than to smite them back again. Could
this scripture be obeyed on the battlefield?

DIVINE LAW AND HUMAN REQUIREMENTS 39
8. Christ said to Peter, as he struck the high priest's
servant, "Put up again thy sword." Matt. 26:52. If the
Saviour commanded the apostle to "put up" the sword,
certainly His followers have no right to take it. Then let
those who are of the world fight, but as for us, let us pray.
SHOULD CHRISTIANS BEAR ARMS? *
Christ began His teaching by laying down the prin-ciples
of the kingdom of God as recorded in Matthew's
Gospel, chapters 5 to 7. Eight times in His first discourse
He uses the expressions, "the kingdom of heaven" and "the
kingdom of God," in introducing the principles of the
kingdom which He came to reveal among men. One hun-dred
times these and similar expressions are recorded in
the Gospels as falling from His lips in declaring His mis-sion
to earth. His last words before His ascension were
about the kingdom of God. Acts 1:3. Thus from first to
last His theme was the kingdom of God.
What instruction did He give to His disciples about
bearing arms and engaging in war?
"Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth: but I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other also." Matt.
5:38, 39.
"Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute
you; that ye may be the children of your Father which is in heaven."
Matt. 5:44, 45.
"Behold, I send you forth as lambs among wolves. . . . And into
whatsoever house ye enter, first say, Peace be to this house. And if the
son of peace be there, your peace shall rest upon it: if not, it shall turn
to you again." Luke 10:3-6.
"Behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest's, and smote
off his ear. Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the sword.
Thinkest thou that I cannot now pray to My Father, and He shall pres-ently
give Me more than twelve legions of angels?" Matt. 26:51-53.
* Quotations from tract by R. C. Porter, president of the South African Union
Conference during the World War.

40 IN TIME OF WAR
"My kingdom is not of this world: if My kingdom were of this world,
then would My servants fight." John 18:36.
"It came to pass, when the time was come that He should be received
up, He steadfastly set His face to go to Jerusalem, and sent messengers
before His face: and they went and entered into a village of the Samari-tans,
to make ready for Him. And they did not receive Him, because
His face was as though He would go to Jerusalem. And when His
disciples James and John saw this, they said, Lord, wilt Thou that we
command fire to come down from heaven, and consume them, even as
Elias did? But He turned and rebuked them, and said, Ye know not
what manner of spirit ye are of. For the Son of man is not come to
destroy men's lives, but to save them. And they went to another village."
Luke 9: 51-56. . . .
The civil government was ordained of God to keep the
peace by compelling civility and by punishing crime. It
was to protect all citizens in the exercise of their civil and
religious rights. For this purpose it is authorized to use
the sword. It was not ordained for wars of conquest with
other nations, nor to compel Christians to violate their
principles by compulsory military training or pay the
penalty by imprisonment or martyrdom. Rom. 13 :1-6.
Christians are ever instructed to obedience to the laws of
civil government, unless those laws conflict with the higher
laws of God's government; then, "we ought to obey God
rather than men." Acts :29. Even in such cases the
Christian's principles forbid the use of the sword.
"Though we walk in the flesh, we do not war after the flesh: (for
the weapons of our warfare are not carnal, but mighty through God to
the pulling down of strongholds)." 2 Cor. 10:3, 4. . . .
SOLDIERS KNOW THAT WAR IS ANTI-CHRISTIAN
Napoleon, the greatest soldier of modern times, recog-nized
this distinction between the kingdom of Christ and
the kingdoms devoted to war. While meditating upon his
misfortunes, when confined to the island of St. Helena,
he said : "Alexander, Caesar, Charlemagne, and myself
founded empires. But upon what did we rest the creation
of our genius?—Upon force. Jesus Christ alone founded

His empire upon love: and at this hour millions of men
would die for Him."—"The Bible and Men of Learning,"
by Matthews, p. 342.
He understood the relation of the kingdom of Christ to
earthly kingdoms, which through the ambitions of men had
drifted far from the principles of their Author. Christ
taught peace; they teach war. His teaching stands in
marked contrast to the spirit of militarism of our time.
Sixteen-inch guns, 26,000-ton battleships, and compulsory
military training are the response of professedly Christian
nations of our time to this instruction of Christ. . . .
"From whence come wars and fightings among you,? come they not
hence, even of your lusts that war in your members?" James 4:1.
Lust is from Satan.
"But if ye have bitter envying and strife in your hearts, glory not,
and lie not against the truth. This wisdom descendeth not from above,
but is earthly, sensual, devilish. . . . The fruit of righteousness is sown
in peace of them that make peace." James 3:14-18.
Christ, the Prince of Peace, is the Christian's example.
Did He bear arms and kill His fellow men?—Never!
Peter says:
"Even hereunto were ye called: because Christ also suffered for us,
leaving us an example, that ye should follow His steps: who did no sin,
neither was guile found in His mouth: who, when He was reviled, reviled
not again; when He suffered, He threatened not; but committed Himself
to Him that judgeth righteously." 1 Peter 2:21-23.
OBEY GOD RATHER THAN MAN *
WHEN Christ answered the question, "Is it lawful to
give tribute unto Caesar, or not?" He settled a question
which had perplexed the Jews for generations. The Jews
held themselves to be the only people of whom God ap-proved,
harking back to the days of Abraham for evidence
* I. H. Evans, vice-president of the General Conference, editorial in the Ministry
for June and July, 1935.

42 IN TIME OF WAR
of being His chosen inheritance. With them it was not a
matter of obedience but of birthright that made them God's
peculiar people. They held in contempt all peoples other
than themselves. They despised the Romans, who had con-trol
of their nation, and who collected taxes from the Jews
with which to wage their wars and administer their govern-ment.
All through the childhood and youth of Christ there had
been Roman supremacy over Palestine, the land promised to
Israel. The Romans were a ruling, foreign power hated by
the Jews. The Jews had started one rebellion after another,
only to find themselves more and more in the iron grip of
this supreme and relentless force. Christ could hardly have
replied to the question asked by the Pharisees and Hero-dians,
"Is it lawful to give tribute unto Caesar, or not?" in
more surprising and stronger language than the words :
"Why tempt ye Me, ye hypocrites? Show Me the tribute money.
And they brought unto Him a penny. And He saith unto them, Whose
is this image and superscription? They say unto Him, Caesar's. Then
saith He unto them, Render therefore unto Caesar the things which are
Caesar's; and unto God the things that are God's." Matt. 22:17-21.
It has ever been God's plan that His people should be
separated from the world, for He declares : "The kingdom
of God is within you." The divine command is : "Love not
the world, neither the things that are in the world. If any
man love the world, the love of the Father is not in him."
I John 2 :15. The prayer of Christ made a definite dis-tinction
between the Christian and the world:
"I pray not that Thou shouldst take them out of the world, but that
Thou shouldst keep them from the evil. They are not of the world, even
as I am not of the world. . . . As Thou hast sent Me into the world,
even so have I also sent them into the world. . . . Neither pray I for these
alone, but for them also which shall believe on Me through their word."
John 17:15-20.
When Christ was being persecuted by those who were
determined that He should die, He said:

"My kingdom is not of this world: if My kingdom were of this world,
then would My servants fight, that I should not be delivered to the Jews:
but now is My kingdom not from hence." John 18:36.
Here Christ claims a kingdom, but He at once declares
that it is not of this world. If it belonged to this world,
then would His servants fight. Thus Christ separates His
people from the world, and plainly adds, "But now is My
kingdom not from hence." Because of the nature of His
kingdom, it being a spiritual kingdom in the hearts of men,
His servants cannot kill. On this very occasion Peter in
his zeal undertook to defend Christ with his sword. It
seemed right to Peter that he should defend his Lord and
Master.
"Behold, one of them which were with Jesus stretched out his hand,
and drew his sword, and struck a servant of the high priest's, and smote
off his ear. Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the sword.
Thinkest thou that I cannot now pray to My Father, and He shall
presently give Me more than twelve legions of angels?" Matt. 26:51-53.
If the use of the sword by true Christians can be justi-fied
on any grounds, it would seem that Peter was justified
in defending the Son of God who was soon to be crucified
by a mob. Christ is the Christian's perfect pattern. As He
lived, we are to live. It would be unthinkable that Christ
and His chosen twelve should have joined the Roman army
and followed the Roman eagle. Nor can we think that the
people of God caa live the Christian life when engaged in
taking human life. The Duke of Wellington is quoted as
saying: "Men of nice scruples about religion, have no
business in the army or navy."
Christ established His church in the hearts of men. His
kingdom is spiritual, not carnal. "When He was demanded
of the Pharisees, when the kingdom of God should come,
He answered them and said, The kingdom of God cometh
not with observation: neither shall they say, Lo here! or,
Lo there! for, behold, the kingdom of God is within you."

44 IN TIME OF WAR
Luke 17:2o, 21. Thus Christ has a real kingdom over
which He is King. Men whom He has called and chosen,
and in whose hearts He has established His spiritual king-dom,
are to be citizens of temporal kingdoms, which may
tax them and control their actions toward the state and
toward one another; but He demands that in the Christian's
heart and affections and service God shall be given the
first place.
Thus there comes between the state and the devout
Christian a natural separation. The state represents this
physical world. It says to all its citizens: "I demand your
utmost loyalty, your highest degree of service. There shall
be none who come between the state and its citizens. Your
first duty is to the state." But said Christ: "Thou shalt love
the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength. . . . Thou
shalt love thy neighbor as thyself." Mark 12 :30, 31. "Ren-der
therefore unto Caesar the things which are Caesar's;
and unto God the things that are God's."
God demands man's supreme love. Nor does He yield
one iota of His demands. Should He do this, He would
lose His subject. The service God demands is from the
heart, the affections, the finest, noblest part of man. Nor
is He willing to divide this loyalty, and give part to the
state. This is made very clear by His own words : "No
man can serve two masters : for either he will hate the one,
and love the other: or else he will hold to the one, and
despise the other. Ye cannot serve God and mammon."
Matt. 6 :24.
The church of Christ is an anomaly in the world.
Physically it is a part of the world, and has to do with
material, natural things; but its heart and all its affections
are not of the world, but are given to God, a spiritual Being
who absorbs all that is valuable and precious in man. The
Christian cannot divide his affections. To him the spiritual

kingdom established in his heart is so much more highly
esteemed than any earthly kingdom that he refuses to set
his affections on this world. Yet he cheerfully pays tribute,
and obeys all governmental laws that do not contravene his
loyalty and love to God.
When, therefore, a state or a government demands that
its citizens recognize the state as supreme in matters of
conscience, and that it be obeyed, regardless of the right
or wrong of its demands, it usurps the place of God and
becomes an oppressive power. When the state attempts to
control the consciences of men in spiritual things and in
obedience to God, it exceeds its prerogatives, and enters into
the realm where each citizen must decide whether he will
obey God or man.
One good thing about the war question is that this con-troversy
has been settled by the word of God, and settled
right. Christ lived on earth in troublOus times ; the state
was supreme under Roman domination. The Romans
permitted the Jews a good deal of liberty, because that was
the easiest way to keep the peace. Those who asked about
paying tribute did not really desire light on the question.
They asked the question to involve Christ. If He said,
"Yes; pay tribute to Caesar," the Jews would condemn
Christ. Should He say, "No; pay no tribute to Rome,"
then Caesar would take offense. Christ's answer met their
cunning, and sent them away confounded.
And it has been an answer for devout Christians for all
time. The Christian has a dual duty—one toward God and
another toward worldly powers. God's requirements never
infringe on the legitimate claims of Caesar. Neither has
Caesar the right to infringe on the demands of God. The
two realms must ever be separate and distinct. It was so
understood by Christ when He said, "Render therefore unto
Caesar the things which are Caesar's; and unto God the
things that are God's."

46 IN TIME OF WAR
In apostolic times the high priests had imprisoned the
apostles who were in Jerusalem, and the Romans left the
Jews somewhat free to carry on their own religious rites
and worship. While under Roman jurisdiction the reli-gious
rulers of the Jews had forbidden the apostles to speak
about Christ in the temple. Because the disciples had dis-obeyed
and taught in the temple, these religious rulers had
arrested some of the apostles and put them in prison. An
angel came and opened the prison doors, and brought the
apostles forth, saying, "Go, stand and speak in the temple
to the people all the words of this life." Now, that preach-ing
was forbidden, and was the offense for which the apos-tles
were imprisoned. A council was called and officers
went to the temple and brought the apostles before the
council, saying, "Did not we straitly command you that ye
should not teach in this name? and, behold, ye have filled
Jerusalem with your doctrine, and intend to bring this
man's blood upon us. Then Peter and the other apostles
answered and said, We ought to obey God rather than men."
Acts 5:20, 28, 29.
To the early church this did not mean disrespect to
earthly governments, but it meant that when earthly gov-ernments
required of the Christian what God forbids, each
Christian must choose whom he will obey. Peter declared,
"We ought to obey God rather than men." The New
Testament exhorts the church to be obedient to earthly gov-ernments.
Paul wrote to the church in Rome :
"Let every soul be subject unto the higher powers. For there is no
power but of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. For rulers are not a
terror to good works, but to the evil. Wilt thou then not be afraid
of the power? do that which is good, and thou shalt have praise of the
same: for he is the minister of God to thee for good. But if thou do that
which is evil, be afraid; for he beareth not the sword in vain: for he is the
minister of God, a revenger to execute wrath unto him that doeth evil.
Wherefore ye must needs be subject, not only for wrath, but also for

conscience' sake. For for this cause pay ye tribute also: for they are
God's ministers, attending continually upon this very thing. Render
therefore to all their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honor to whom honor." Rom. 13:1-7.
To Titus, a Christian pastor, Paul wrote: "Put them in
mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work." Titus 3
In all civil requirements by the state the Christian cheer-fully
obeys when those requirements do not contravene his
duty to his God. The Christian, like his Master, is ever
ready to do acts of mercy in ministering to the sick and
afflicted; cheerfully he cares for the wounded and dying,
he feeds the hungry and clothes the naked. In war and
peace he does all this as a service to his Lord and Master.
But to take human life is contrary to the law of his God.
Nor is it because he is a coward or filled with fear, that he
cannot kill his fellows; but because he owes an allegiance
to God that is more to him than this mortal life, for to him
it means eternal life or eternal death.
The church has always had to suffer, and yield its physi-cal
bodies to the state, when the state encroached upon per-sonal
religious liberty; but the state has no divine right to
enter the realm of conscience and usurp the place that God
claims as His own. The genuine Christian can suffer, he
can go to prison, he can die; but he cannot allow any earthly
power to usurp the loyalty and devotion that he owes to
God and has pledged to Him. The state has a right to
financial support and to loyal service from all Christians in
all things civil that God approves. The Christian is ever
willing to do helpful service for the sick and wounded.
But when the state would control in the realm of conscience,
and demand from Christians service forbidden by God,
it exceeds its authority.
The question, "Can a Christian become a soldier and
fight, killing his fellow beings because the state demands
it?" is a moot question with many. The true Christian can

48 IN TIME OF WAR
never fight his fellows for personal ends. All wrongs that
he is caused to suffer, he endures. He does not kill or
murder his fellows. His loyalty to God will not allow him
to revenge himself in any way, regardless of injustice or
severe personal injury. Christians are charged: "Avenge
not yourselves, but rather give place unto wrath: for it is
written, Vengeance is Mine; I will repay, saith the Lord."
Rom. 12:19. In the early church it was thought that fol-lowers
of Christ should be separate from the world, and
they did not voluntarily join the army. They endured all
kinds of persecution, and even suffered death for their faith,
but they would not take life.
When Constantine outwardly accepted Christianity, he
did so as a converted pagan general. Later he persuaded
Christians to fight in his army. From then on professed
Christians were less and less conscientious; and the more
worldly the church grew, the more willing to join the
government in war did she become. . . .
The Christian is a citizen of an unseen country, whose
King reigns in the heart. His citizenship is in heaven, and
he looks for a "city . . . whose builder and maker is God."
He recognizes earthly governments as ordained of God to
punish evildoers; but he is unable to obey laws where obe-dience
compels him to break the moral law of his Creator.
Undoubtedly the conflict between the state on the one
hand and the true people of God on the other, must ever
bring forth conflicting views of the duty and the rights of
the Christian. The state generally believes in war, and
often in conquest; the Christian believes in obedience to
the state for the good of humanity, and is cheerfully obe-dient
to all that the state requires when he is permitted to
worship God as he understands the Holy Scriptures to
teach. But he does not believe that he can be a Christian
and take human life. To him this is a matter of conscience.
In this realm the state has no divine right to interfere.

"Render therefore unto Caesar the things which are
Caesar's; and unto God the things that are God's."
COUNSEL FROM THE SPIRIT OF PROPHECY *
The following statements were made during the days
of the Civil War between the American States :
"We should act with great caution. 'If it be possible,
as much as lieth in you, live peaceably with all men.'
We can obey this admonition, and not sacrifice one principle
of our faith. Satan and his host are at war with command-ment
keepers, and will work to bring them into trying
positions. They should not, by lack of discretion, bring
themselves there."—"Testimonies," Vol. I, p. 356.
"Some have been holding themselves ready to find fault
and complain at any suggestion made. But few have had
wisdom in this most trying time to think without prejudice,
and candidly tell what shall be done. I saw that those who
have been forward to talk so decidedly about refusing to
obey a draft, do not understand what they are talking about.
Should they really be drafted, and, refusing to obey, be
threatened with imprisonment, torture, or death, they would
shrink, and then find that they had not prepared themselves
for such an emergency. They would not endure the trial
of their faith. What they thought to he faith, was only
fanatical presumption.
"Those who would be best prepared to sacrifice even
life, if required, rather than place themselves in a position
where they could not obey God, would have the least to say.
They would make no boast. They would feel deeply and
meditate much, and their earnest prayers would go up to
Heaven for wisdom to act and grace to endure. Those who
feel that in the fear of God they cannot conscientiously en-gage
in this war, will be very quiet, and when interrogated
will simply state what they are obliged to say in order to
* Mrs. E. G. White, in publication credited after each quotation.
4

50 IN TIME OF WAR
answer the inquirer, and then let it be understood that they
have no sympathy with the rebellion."—Id., p. 357.
"I saw that it is our duty in every case to obey the laws
of our land, unless they conflict with the higher law which
God spoke with an audible voice from Sinai, and afterward
engraved on stone with His own finger. 'I will put My
laws into their mind, and write them in their hearts; and
I will be to them a God, and they shall be to Me a people.'
He who has God's law written in the heart, will obey God
rather than men, and will sooner disobey all men than
deviate in the least from the commandment of God. God's
people, taught by the inspiration of truth, and led by a
good conscience to live by every word of God, will take
His law, written in their hearts, as the only authority which
they can acknowledge or consent to obey. The wisdom and
authority of the divine law are supreme.
"I was shown that God's people, who are His peculiar
treasure, cannot engage in this perplexing war, for it is
opposed to every principle of their faith. In the army they
cannot obey the truth and at the same time obey the require-ments
of their officers. There would be a continual viola-tion
of conscience. Worldly men are governed by worldly
principles. They can appreciate no other. Worldly policy
and public opinion comprise the principle of action that
governs them and leads them to practice the form of right-doing.
But God's people cannot be governed by these mo-tives.
The words and commands of God, written in the
soul, are spirit and life, and there is power in them to bring
into subjection and enforce obedience. The ten precepts of
Jehovah are the foundation of all righteous and good laws.
Those who love God's commandments will conform to every
good law of the land. But if the requirements of the rulers
are such as conflict with the laws of God, the only question
to be settled is, Shall we obey God, or man?"—Id., pp.
361, 362.

In later years Mrs. White expressed the following:
"Teach the people to conform in all things to the laws
of their State, when they can do so without conflicting with
the law of God."—Id., Vol. IX, p. 238.
"The banner of truth and religious liberty held aloft by
the founders of the gospel church and by God's witnesses
during the centuries that have passed since then, has, in
this last conflict, been committed to our hands. The re-sponsibility
for this great gift rests with those whom God
has blessed with a knowledge of His word. We are to
receive this word as supreme authority. We are to recog-nize
human government as an ordinance of divine appoint-ment,
and teach obedience to it as a sacred duty, within
its legitimate sphere. But when its claims conflict with
the claims of God, we must obey God rather than men.
God's word must be recognized as above all human legis-lation.
A 'Thus saith the Lord' is not to be set aside for a
`Thus saith the church' or a 'Thus saith the state.' The
crown of Christ is to be lifted above the diadems of earthly
potentates.
"We are not required to defy authorities. Our words,
whether spoken or written, should be carefully considered,
lest we place ourselves on record as uttering that which
would make us appear antagonistic to law and order. We
are not to say or do anything that would unnecessarily close
up our way. We are to go forward in Christ's name, ad-vocating
the truths committed to us. If we are forbidden
by men to do this work, then we may say, as did the apostles,
`Whether it be right in the sight of God to hearken unto
you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard.' "—"The
Acts of the Apostles," pp. 68, 69.
"It is not wise to find fault continually with what is
done by the rulers of government. It is not our work to
attack individuals or institutions. We should exercise great

52 IN TIME OF WAR
care lest we be understood as putting ourselves in opposition
to the civil authorities. It is true that our warfare is ag-gressive,
but our weapons are to be those found in a plain
`Thus saith the Lord.' Our work is to prepare a people to
stand in the great day of God. We should not be turned
aside to lines that will encourage controversy, or arouse
antagonism in those not of our faith."—"Testimonies," Vol.
VI, p. 394.
"The Pharisees had ever chafed under the exaction of
tribute by the Romans. The payment of tribute they held
to be contrary to the law of God. Now they saw oppor-tunity
to lay a snare for Jesus. The spies came to Him,
and with apparent sincerity, as though desiring to know
their duty, said, 'Master, we know that Thou sayest and
teachest rightly, neither acceptest Thou the person of any,
but teachest the way of God truly: is it lawful for us to
give tribute unto Caesar, or no?' . . .
"Those who put the question to Jesus thought that they
had sufficiently disguised their purpose; but Jesus read
their hearts as an open book, and sounded their hypocrisy.
`Why tempt ye Me?' He said; thus giving them a sign they
had not asked, by showing that He read their hidden pur-pose.
They were still more confused when He added,
`Show Me a penny.' They brought it, and He asked them,
`Whose image and superscription hath it? They answered
and said, Caesar's.' Pointing to the inscription on the coin,
Jesus said, 'Render therefore unto Caesar the things which
are Caesar's; and unto God the things that are God's.' -
"The spies had expected Jesus to answer their question
directly, in one way or the other. If He should say, It is
unlawful to give tribute to Caesar, He would be reported
to the Roman authorities and arrested for inciting rebellion.
But in case He should pronounce it lawful to pay the trib-ute,
they designed to accuse Him to the people as opposing
the law of God. Now they felt themselves baffled and de-

feated. Their plans were disarranged. The summary
manner in which their question had been settled left them
nothing further to say.
"Christ's reply was no evasion, but a candid answer to
the question. Holding in His hand the Roman coin, upon
which were stamped the name and image of Caesar, He
declared that since they were living under the protection
of the Roman power, they should render to that power the
support it claimed, so long as this did not conflict with a
higher duty. But while peaceably subject to the laws of
the land, they should at all times give their first allegiance
to God."—"The Desire of Ages," pp. 6o1, 602.

RECOGNIZED AS NONCOMBATANTS IN
AMERICAN CIVIL WAR

RECOGNIZED AS NONCOMBATANTS IN
AMERICAN CIVIL WAR
FROM the be • innin • of their earliest histo th-day
Adventists have been recognized as law-abiding citizens.
They have sought to discharge, so far as lay within their
power, every civil obligation to the governments under
which they lived. They have never been found inciting
to rebellion or revolution. They have, however, held as a
matter of conscience that they could not engage in warfare,
believing that this was a violation of the principles of the
gospel of Christ. And the generous and liberty-loving
citizenry among whom thsy_have resided have recognized
this conscientious belief on their part, and various ggiesn-men
d em the ri hts and • rivile • es of
noncom atants.
This was manifested in the early days of the history of
the church, during the time of the Civil War in the United
States of America. While standing loyally with the gov-ernment
in its efforts to put down the terrible: rebellion,
the church sought and obtained from the nLtbe
recognition of their noncombatant principles. Theix_yaung
men were assigned to noncombatant duty, and with few
exceptions were accorded immunity from the bearing of
arms.
record of the atslis_taken in securing this immunity,
was pubJis.hed_in....the_,./Zegdew anii-IlexalicdSevember
13, 1864. Later this material published in the Review,
Willi-Rime variation indicated by further developments, was
printed in a leaflet entitled, "The Views of Seventh-day
Adventists Relative to Bearingns " ptintkein Battle
Creek, Michigan, in 18(4. We copy from the pamphlet
as follows:
57

58 IN TIME OF WAR
STATEMENT OF PRINCIPLES
The following is the statement laid by the General Con-ference
Committee before the governor, Au ust , 1864:
To His Excellency, Austin Blair, Governor of the State of Michigan:
We, the undersigned, Executive Committee of the General Conference
of Seventh-day Adventists, respectfully beg leave to present for your
consideration the following statements:
The denomination of Christians calling themselves Seventh-day
Adventists, taking the Bible as their rule of faith and practice, are unani-mous
in their views that its teachings are contrary to the spirit and practice
of war; hence, they have ever been conscientiously opposed to bearing
arms. If there is any portion of the Bible whichwe, as a people, can
point to more than another as our creed, it is the law of ten command-ments,
which we regard as the supreme law, and each precept of which
we take in its most obvious and literal import. The fourth of these com-mandments
requires cessation from labor on the seventh day of the week,
the sixth prohibits the takin• of life neither of which in our view could
be o •serve while • oing militar _ duty. • ur practice has uni ormly been
consistent with these principles. Hence, our people have not felt free to
enlist into the service. In none of our denominational Dulalkations have
we advocated or encouraged the •ractice of bearing arms.; and, when
dra e , rat er t an vio ate our princip es, we have been content to pay,
and assist each other in paying, the $300 commutation money. And while
that provision remainea o universa app icatiori, we air not deem any
public expression of our sentiments on this question called for.
We would further represent that Seventh-day Adventists are rigidly
antislavery, loyal to the government, and in sympathy with it against the
rebellion.
But not having had a long existence as a distinct people, and our
organization having but recently been perfected, our sentiments are not
yet extensively known. The change in the law renders it necessary that
we take a more public stand in the matter. For this reason,:we now lay
before Your Excellency the sentiments of Seventh-day Adventists, as a
body, relative to bearing arms, trusting that you will feel no hesitation in
endorsing our claim that, as a people, we come under the intent of the
late action of Congress concerning those who are conscientiously opposed
to bearing arms, and are entitled to the benefits of said laws.
JOHN BYINGTON,
J. N. LOUGHBOROUGH,
GEo. W. AMADON,
General Conference Executive Committee of
Seventh-day Adventists.
Battle Creek, Mich., Aug. 2, 1864.

RECOGNIZED AS . NONCOMBATANTS
THE GOVERNOR'S REPLY
I am satisfied that the foregoing statement of principles and practices
of the Scnni' l-ld.ay AdIrentists --iTa-n7-rect-, -a- la—th—at they are entitled to
all the immunities secured by law to those who are conscientiousposed
to bea-ring- ar-ms, -or e-ngaging m war. AUSTIN GLAIR,
Governor of Michigan.
Dated, Aug. 3, 1864.
TO THE GOVERNOR OF WISCONSIN
To His Excellency, James T. Lewis, Governor of Wisconsin:
We, the undersigned, Executive Committee of the Illinois and Wis-consin
State Conference of Seventh-day Adventists, subject to the direction
of the General Conference of Seventh-day Adventists of Battle Creek,
Michigan, beg leave to present the following for your consideration:
1. That there is under your jurisdiction a religious denomination
known as Seventh-day Adventists, and legally organized for the worship
of Almighty God, taking the Bible as the rule of their faith and practice;
and are unanimous in their views that its teachings are contrary to the
spirit and practice of war, hence they have ever been conscientiously opposed
to bearin arms.
2. ur practice has uniformly been consistent with these W principles.
Hence our people have not felt free to enlist into the service. In none of
our denominational publications have we advocated or encouraged the prac-tice
of bearing arms. And when drafted, rather than violate our principles,
we have been content to pay, and assist each other in paying, the $300
commutation money. And while that provision remained of universal
application, we did not consider a public expression of our sentiments
necessary.
3. We would further add that all Seventh-day Adventists are per-fectly
loyal and in sympathy with the government in putting down this
wicked rebellion.
4. But not having existed long as a distinct people and our organiza-tion
having but recently been perfected, our sentiments are not extensively
known. The change in the law renders it necessary that we take a more
public stand in this matter. For this reason we now lay before Your
Excellency the sentiments of Seventh-day Adventists as a body, relative
to bearing arms, trusting you will feel no hesitation in endorsing our
claim, that as a people we come under the intent of the late act of
Congress concerning those conscientiously opposed to bearing arms, and
are entitled to the benefits of said laws.
Your obedient servants,
ISAAC SANBORN,
JOSEPH G. WOOD,
H. W. DECKER,
Executive Committee.

60 IN TIME OF WAR
THE GOVERNOR'S RESPONSE
EXECUTIVE OFFICE,
MADISON, Aug. 29, 1864.
To Whom It May Concern:
I am satisfied that the foregoing statement of the principles of the
Seventh-day Adventists is correct, and that they are entitled to all the
immunities secured by law to those who are conscientiously opposed to
bearing arms or engaging in war.
JAMES T. LEWIS,
Governor of Wisconsin.
TO THE GOVERNOR OF ILLINOIS
FREEPORT, ILL., Aug. 29, 1864.
His Excellency, Richard Yates, Governor of Illinois:
Permit me to introduce to you Messrs. Joseph G. Wood and H. W.
Decker, who will fully explain to you the object of their mission.
There is in this part of our State a number of church organizations of
the Seventh-day Adventists, whagmassirla oinncombata ts as the Society
of Friends, and who are conscientiousl o posed to bearin arms. Now
What these gentlemen desire, is to secure for t e members of that society
in Illinois, the immunities provided for such persons under the conscription
laws. As a class the members of this society are thoroughly loyal, and are
willing to bear their share of the burdens of the government in putting
down the rebellion, but they cannot conscientiously take up arms. I
commend them to your most favorable consideration.
Sincerely yours,
THOS. J. TURNER.
I cordially endorse what Colonel Turner has said in the within, and
commend his views.
C. K. JuDsow, P.M.,
JOHN H. ADDAMS.
REFERRED TO THE SECRETARY OF WAR
EXECUTIVE DEPARTMENT,
SPRINGFIELD, ILLINOIS, Sept. 19, 1864.
Respectfully referred to Hon. E. W. Stanton, Secretary of War,
Washington, D.C., whose attention is requested to within statements.
At direction of His Excellency, Governor Yates.
JOHN M. SNYDER,
Col. and A.D.C.

RECOGNIZED, AS. NONCOMBATANTS
RESPONSE OF THE PROVOST MARSHAL GENERAL
WAR DEPARTMENT,
PROVOST MARSHAL GENERAL'S OFFICE,
WASHINGTON, D.C., Sept. 26, 1864.
His Excellency, Richard Yates, Governor of Illinois, Sprtngfield,
SIR: I have the honor to return herewith papers in the case of certain
applicants for benefit of provisions of Sec. 17, Act Feb. 24, 1864, referred
by you to the Honorable Secretary of War, and by him referred to this
office; and in reply would state that the section and act referred to, provide
fully for such cases. It is as follows:
"And be it further enacted, That members of religious denominations,
who shall b oath or affirmation Teaire*-ifiatth"—aWstis- ci-en-t op-pos
to the searing a arms, an w o are pro i site rani doing so by
the rules and articles of faith and practice of said reli ious denomination,
sha , w en ra e s In o e ml t ary service s e consi s erect none ts,
and shal be i"id by the Secretary ofar to duty in the ospital, or
to tl ecare of freedmen, or shall j,av the sum of three hundred dollars
to such 'perm as etar of War shall designate to r 'ye it, to
be applied to the benefit Of the sick and wouns e s so iers: Provided, That
no person shall be entitled to the benefit of the provisions of this section,
unless his declaration of conscientious scruples against bearing arms shall
be supported by satisfactory evidence that his deportment has been uniformly
consistent with such declaration."
Such persons must present their claims to the Board of Enrollment of
the district in which they reside, who will hear the evidence required
by provisions of said section and act.
I have the honor to be, Sir,
Very respectfully
Your obedient servant,
JAMES B. FRY,
Provost Marshal General.
TO THE GOVERNOR OF PENNSYLVANIA
COUDERSPORT, Aug. 23, 1864.
To His Excellency, Gov. A. G. Curtin, Harrisburg, Pa.:
SIR: Permit me to introduce to you Elder N. Fuller, who has been
a resident of this county for years. I know him to be of good Christian
character, of good respectability and fidelity. He is an earnest advocate
of the principles he comes to you to represent.
He visits Your Excellency to ask you to give your opinion that Seventh-day
Adventists are entitled to the benefit of the act providing for those
who are conscientiously opposed to bearing arms.
ISAAC BENSON.

62 IN TIME OF WAR
THE GOVERNOR'S RESPONSE
PENNSYLVANIA EXECUTIVE CHAMBER,
HARRISBURG, Aug. 24, 1864.
I am satisfied, from an examination of the principles and practices of
the Seventh-day Adventists, that they are entitled to all the immunities
secured by law to those who are conscientiously opposed to bearing arms,
or engaging in war.
A. G. CURTIN, Governor of Pennsylvania.
The statement of principles previously quoted, and its
endorsement by Governor Blair of Michigan, and other
documents, relating to the subject, were later presented to
the authorities at Washington by Elder J. N. Andrews, a
minister of the denomination. The following report of his
experience and the action of the authorities appeared in the
Advent Review and Sabbath Herald, published at Battle
Creek, Michigan, September 13, 1864:
RECOGNIZED AS NONCOMBATANTS
In obedience to the instructions of the General Conference Committee,
I have visited the Provost Marshal General. The accompanying papers
will show what I presented to him. These were all copied and placed on
file in the Department, for reference in case any District Marshal shall
refer any matter concerning ourselves to the Provost Marshal General.
The originals have just been returned to me with an endorsement stating
just what is necessary to be done before the District Marshal in case of
draft.
The Marshal made no use of the pamphlet entitled "The Draft," but
stated that it would be a proper document to present before the District
Marshal in proof of the noncombatant views of our people. He further
stated that the exemption clause of the enrollment law was not construed
by him to mean Quakers merely, but to apply to any religious body who
hold noncombatant views. He has issued orders to all the Deputy
Marshals in accordance with this construction of the exemption clause.
I understand the proper course for our brethren in case of draft to
be summed up in three things :
1. An oath or affirmation before the District Marshal that they are
conscientiously opposed to bearing arms.
2. The presentation of the pamphlet entitled "The Draft," as showing
the position of our people. To this it would be highly proper to add the
certificate of the clerk of the church to which the drafted man belongs,
showing, first, that we are a noncombatant people; second, that the indi-vidual
is a worthy member of this religious body.

RECOGNIZED AS NONCOMBATANTS 63
3. It may be proper to introduce the testimony of the drafted man's
neighbors, showing that his life has been consistent with this declaration
of his faith. I believe that this course of action, which is very plain
and simple, will meet the case of all our brethren, and will enable them
to avail themselves of the provisions of the exemption clause.
(Signed) J. N. ANDREWS.
Washington, D.C., Sept. 1, 1864.
The following are the papers above referred to:
MICHIGAN MILITARY AGENCY,
[On E, near 7th Street North]
WASHINGTON, D.C., Aug. 31, 1864.
Brig. Gen. James B. Fry, Provost Marshal General:
SIR : Permit me to ask your special attention to the bearer, Rev. J. N.
Andrews, a minister of the Religious Organization known and recognized
as the "Seventh-day Adventists," a body of Christians, residing in small
numbers in each, or nearly all, of the Free States, who "are conscientiously
opposed to the bearing of arms, and who are prohibited from doing so,
by the rules and articles of faith and practice of such religious denomina-tion."
Rev. J. N. Andrews comes duly accredited as the agent of that organ-ization
to ask of you that the relief contemplated in Section 17 of the
enrollment act, approved March 3, 1863, may be extended to each and
every member of their organization, provided they shall on oath, or affir-mation,
declare that "they are conscientiously opposed to the bearing of
arms, and are prohibited from doing so by the rules and articles of faith
and practice of their church, and furnish satisfactory evidence that their
deportment has been uniformly consistent with such declaration."
Permit me to ask your attention to the endorsement of Austin Blair,
Governor of Michigan, on page 9 of the accompanying pamphlet named
"The Draft," also to express to you my full confidence in the loyalty
and patriotism of the petitioners.
J. TUNNICLIFF, JR.,
Michigan Military Agent.
WASHINGTON, D.C., Aug. 30, 1864.
SIR: I have the honor to present the accompanying Documents, showing
that I am the duly accredited representative to the Provost Marshal
General, of the religious denomination styled Seventh-day Adventists, a
people unanimously loyal and antislavery, who because of their views of
the ten commandments and of the teaching of the New Testament cannot
engage in bloodshed, and who therefore ask that the provisions of the

64 IN TIME OF WAR
enrollment act of March 3, 1863, and of July 4, 1864, designed to meet
such cases, may be applied to themselves.
Respectfully submitted,
JOHN N. ANDREWS,
Minister of the Gospel.
SEVENTH-DAY ADVENTIST PUBLISHING HOUSE,
BATTLE CREEK, MICH., Aug. 22, 1864.
To Brig. Gen. James B. Fry, Provost Marshal General:
We, the undersigned, General Conference Executive Committee of
the denomination of Christians calling themselves Seventh-day Adventists,
hereby empower Elder John N. Andrews, an accredited minister of our
denomination, to act in our behalf in laying before the Provost Marshal
General, the sentiments of Seventh-day Adventists in relation to bearing
arms and engaging in war.
of
JOHN N. LOUGHBOROUGH,
JOHN BYINGTON,
GEORGE W. AMADON,
General Conference Executive Committee
Seventh-day zidventists.
NEWFANE, NIAGARA Co., N.Y., Aug. 15, 1864.
To Provost Marshal General Fry:
DEAR SIR: I learn that there is an effort being made by the denomina-tion
of Christians calling themselves Seventh-day Adventists to avail them-selves
of the exemption clause in the enrollment law, which applies to
those who are opposed to war from religious and conscientious convictions.
My knowledge of them has been quite limited, but so far as I have
known them, I have known_them to _be thoroughly_lo_yaLand,„npKight. I
have understood them to be, from conscientious copticIntioundedAps9
the_ten commandments, Q.P.P9s0 io_engaging,in_wax,, and have also under-stood
that their course has, as far as possible, been in accordance with
such convictions. How far the clause in the law referred to, will be
construed to go by the Department, I am not aware, but I am in favor
of giving them a fair and impartial hearing, and all their rights under
such law being granted to them.
If entitled to such exemption, they will be able to show their claims
to it. I believe them to be a very conscientious, upright, and consistent
people, and that their principles and practices have been uniformly in
harmony.
Respectfully,
BURT VAN HONE,
Late M.C. 31st District, New York.

RECOGNIZED AS NONCOMBATANTS 65
STATE OF NEW YORK, 28TH DISTRICT,
OFFICE OF THE PROVOST MARSHAL,
ROCHESTER, Aug. 24, 1864.
Brig. Gen. James B. Fry, Provost Marshal General:
SIR: I have the honor to introduce Rev. J. N. Andrews of this city,
who visits Washington upon business connected with his society. He is
known to me as a gentleman of integrity, and any statement he may make
can be relied upon.
Very respectfully,
ROSWELL HART,
Captain and Provost Marshal 28th District, N.Y.
To these the following response was received from the
Provost Marshal General:
PROVOST MARSHAL GENERAL'S OFFICE,
Sept. 1, 1864.
RESPECTFULLY RETURNED TO REV. J. N. ANDREWS:
Members of religious denominations, who have been drawn in the
draft, and who establish the fact before the Board of Enrollment that they
are conscientiously opposed to the bearing of arms, and are prohibited
from so doing by their rules and articles of faith, and that their deportment
has been uniformly consistent with their professions, will be assigned_ to
duty in hospitals, or to the care of freedmen, or shall be exempt on payment
of $300 to such persons as the Secretary of War may designate.
By command of the Provost Marshal General,
THEO. MCMURTRIE,
Capt. and 21.d.J.G.

DELIVERANCE IN ANSWER TO
PRAYER

DELIVERANCE IN ANSWER TO
PRAYER
THE great American Republic was fighting for its very
life. Four years of bloody warfare had passed, and the
end was not yet. Thousands of young men, the flower of
the nation, surrendered their lives in defense of the Union.
Millions of dollars had been expended, and millions more
in property had been destroyed.
The effect of this long-continued struggle was demoral-izing
upon every phase of human life and existence. It
affected the work of the church as well as that of the State.
Particularly did it bring great embarrassment to the Sev-enth-
day Adventist Church. With many of their young
men called to service, with the draft affecting even some
in the ministry, it seemed that the movement itself was
imperiled.
In view of their own distress and the greater distress
of a sorrowing nation, it seemed to the leaders of the
church that there should be mighty intercession to God
to bring to an end the terrible strife. Accordingly, a day of
fasting and prayer was appointed by the General Confer-ence
Committee. In this season our churches heartily en-gaged,
and it was a cause of great rejoicing that in a few
short weeks the bloody conflict was brought to a happy
conclusion. The Union was preserved, slavery was abol-ished,
and North and South united once more in the bonds
of national union. Surely a merciful and compassionate
God had answered the prayers of His faithful suffering
people.
The following quotations, taken from the Review and
Herald, bring to us in greater and more vivid detail this
experience:
69

Seventh-day Adventists in Time of War.

Seventh-day Adventists in Time of War.

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